The Fountain of Life opened up: or, a display
of Christ in his essential and mediatorial glory

by John Flavel

The Ascension of Christ illustrated, and variously
improved, being the Second Step of his Exaltation

"Jesus said unto her--Touch me not; for I have not yet
ascended to my Father: but go to my brethren, and say unto them, I ascend
unto my Father, and your Father; and to my God, and your God." John 20:17

In all the former sermons, we have been following Christ
through his humiliation, from the time that he left the blessed bosom of the
Father: and now having finished the whole course of his obedience on earth,
and risen again from the dead; we must, in this discourse, follow him back
again into heaven, and lodge him in that bosom of ineffable delight and
love, which for our sakes, he so freely left. For it was not his end in
rising from the dead, to live such a low animal life as this is, but to live
a most glorious life, as an enthroned King in heaven: upon which state he
was now ready to enter, as he tells Mary in the text, and bids her tell it
to the disciples, "Go, tell my brethren, that I ascend to my Father," etc.

In the former verses you find Mary waiting at Christ's
sepulcher, in a very pensive frame: exceedingly troubled, because she knew
not what was become of Christ, ver. 15. In the next verse, Christ calls her
by her name, Mary; she knowing the voice, turned herself, and answered,
Rabboni. And as a soul transported with joy, rushes into his arms, as
desirous to clasp and embrace him. But Jesus said, "Touch me not," etc.

In which words we have Christ's inhibition, "Touch me
not:" Strange that Christ, who rendered himself so kind and tender to all,
that not only admitted, but commanded Thomas to put his finger into his
wounds, should forbid Mary to touch him, but this was not for want of love
to Mary; for he gives another reason for it presently, "I am not yet
ascended;" that is say some, the time for embracing will be when we are in
heaven. Then and there shall be the place and time, we shall embrace one
another for evermore. So Augustin. Or, you dotest too much upon my present
state, as if I had now attained the very "akme", culminating point of my
exaltation. When as yet I am not ascended, so Cameron and Calvin expound it.
Or lastly, Christ would signify hereby that it was not his will and pleasure
in so great a juncture of things as this, to spend time now in expressing
(this way) her affections to him; but rather to show it by hastening about
his service. Which is

The second thing observable, namely, his injunction upon
Mary, to carry the tidings of his resurrection to the disciples. In which
injunction we have,

First, The persons to whom this message was sent, my
brethren, so he calls the disciples. A sweet compellation, and full of love.
Much like that of Joseph to his brethren, Gen. 45:4. save only that there is
much more tenderness in this than that; for he twits them in the same breath
with what they had done against him: "I am Joseph your brother, whom you
sold;" but in this it is, "Go, tell my brethren," without the least mention
of their cowardice or unkindness. And,

Secondly, The message itself; "Tell my brethren, I ascend
to my Father, and your Father; to my God, and your God," "anabaino", I
ascend. It is put in the present tense, as if he had been ascending; though
he did not ascend in some weeks after this; but he so expresses it, to show
what was the next part of his work, which he was to act in heaven for them;
and how much his heart was set upon it, and longed to be about it, "I ascend
to my Father, and your Father; to my God, and your God." Not our Father, or
God in common; but mine and yours in a different manner. Yours by right of
donation, mine in a different manner. Yours by right of dominion, mine (in
reference to my human nature) not only by right of creation, though so too;
but also by special covenant and confederation. By predestination of my
manhood, to the grace of personal union, by designation of me, to the
glorious office of Mediator. My Father, as I am God, by eternal generation.
As man, by collation of the grace of union. And your Father by spiritual
adoption and regeneration. Thus he is my God, and your God; my Father, and
your Father. This is the substance of that comfortable message, sent by Mary
to the pensive disciples. Hence the observation is,

DOCTRINE. That our Lord Jesus Christ, did not only rise
from the dead, but also ascended into heaven; there to dispatch all that
remained to be done for the completing the salvation of his people.

So much the apostle plainly witnesses, Eph. 4:10. "He who
descended, is the same also that ascended up far above all heavens," that is
all the aspectable heavens. A full and faithful account whereof the several
evangelists have given us, Mark 16:19. Luke 24:51. This is sometimes called
his going away, as John 16:7. Sometimes his being exalted, Acts 2:33.
Sometimes his being made higher than the heavens, Heb. 7:26. And sometimes
his entering within the veil, Heb. 6:19, 20. All which are but so many
synonymous phrases, expressing his ascension, in a very pleasant variety.

Now for the opening this act of Christ, we will bind up
the whole in the satisfaction of these six questions. 1. Who ascended? 2.
Whence did he ascend? 3. Where? 4. When? 5. How? 6. and lastly, Why did he
ascend? And these will take in what is needful for you to be acquainted with
in this point.

First, Who ascended?

This the apostle answers, Eph. 4:10. "the same that
descended," namely, Christ. And himself tells us in the text, "I ascend."
"And though the ascension were of Christ's whole person, yet it was but a
figurative and improper expression, with respect to his divine nature, but
it agrees most properly to the humanity of Christ, which really changed
places and conditions by it." And hence it is that it is said, John 16:28.
"I came forth from the Father, and am come into the world;" again, I leave
the world, and go to my Father." He goes away, and we see him no more. As
God, he is spiritually with us still, even to the end of the world. But as
man, "the heavens must contain him until the restitution of all things,"
Acts 3:21.

Secondly, Whence Christ ascended?

I answer, more generally, he is said to ascend from this
world, to leave the world. That is the terminus a quo, John 16:28. but more
particularly, it was from Mount Olivet, near unto Jerusalem. The very place
where he began his last sorrowful tragedy. There, where his heart began to
be sadded, there is it now made glad. O, what a difference was there between
the frame Christ was in, in that mount before his passion, and this he is
now in, at his ascension! But,

Thirdly, Where did he ascend?

It is manifest it was into the third heavens: the throne
of God, and place of the blessed; where all the saints shall be with him
forever. It is said to be far above a11 heavens; that is the heavens which
we see, for they are but the pavement of that stately palace of the great
King. He is gone (says the apostle) within the veil, that is into the most
holy place. And into his Father's house, John 14:2. And he is also said to
go to the "place where he was before," John 6:62. back again to that sweet
and glorious bosom of delight and love, from whence at his incarnation he
came.

Fourthly, When did Christ ascend? Was it presently as
soon as he arose from the dead?

No, not so, for "after his resurrection (says Luke) he
was seen of them forty days, speaking of the things pertaining to the
kingdom of God." And truly the care and love of Christ to his people was
very manifest in this his stay with them. He had ineffable glory prepared
for him in heaven, and awaiting his coming, but he will not go to possess
it, until he had settled all things for the good of his church here. For in
this time he confirmed the truth of his resurrection, gave charge to the
apostles concerning the discipline and order of his house or kingdom: which
was but needful, since he intended that their Acts should be rules to future
churches. So long it was necessary he should stay. And when he had set all
things in order, he would stay no longer, "lest he should seem to affect a
terrene life." And besides, he had work of great concernment to do for us in
the other world. He desired to be no longer here, than he had work to do for
God and souls. A good pattern for the saints.

Fifthly, How did Christ ascend into heaven?

Here it is worthy our observation, that Christ ascended
as a public person or forerunner, in our names, and upon our accounts. So it
is said expressly, Heb 6:20 speaking of the most holy place within the veil;
where (says he) the forerunner is for us entered. His entering into heaven
as our forerunner implies both his public capacity and precedence.

First, His public capacity, as one that went upon our
business to God. So he himself speaks, John 14:2. "I go before to prepare a
place for you". To take possession of heaven in your names. The forerunner
has respect to others that were to come to heaven after him, in their
several generations; for whom he has taken up mansions, which are kept for
them against their coming.

Secondly, It notes precedence, he is our forerunner, but
he himself had no forerunner. Never any entered into heaven before him, but
such as entered in his name, and through the virtue of his name. He was the
first that ever entered into heaven directly, immediately, in his own name,
and upon his own account. But all the fathers who died before him entered in
his name. To the holiest of them all, God would have said as Elisha to
Jehoram, 2 Kings 3:14 Were it not that I had respect to the person of my
Son, in whose name and right you come, I would not look upon you . You must
go back again, heaven were no place for you. No, not for you, Abraham, nor
for you, Moses

Secondly, He ascended triumphantly into heaven. To this
good expositors refer that which in the type is spoken of David, when he
lodged the ark in its own place, with musical instruments and shootings; but
to Christ, in the antitype, when he was received up triumphantly into glory,
Psalm. 47:5 "God is gone up with a shout, the Lord with the sound of a
trumpet; sing praises to God, sing praises; sing praises unto our King, sing
praises."

A cloud is prepared, as a royal chariot, to carry up the
King of glory to his princely pavilion. "A cloud received him out of their
sight," Luke 24:51. And then a royal guard of mighty angels surrounded the
chariot, if not for support, yet for greater state and solemnity of their
Lord's ascension. And oh what jubilations of the blessed angels were heard
in heaven! How was the whole city of God moved at his coming! For look as
when "he brought his first begotten into the world, he said, let all the
angels of God worship him," Heb. 1:6. So at his return there again, when he
had finished redemption-work, there were no less demonstrations given by
those blessed creatures of their delight and joy in it. The very heavens
echoed and resounded on that account. Yes, the triumph is not ended at this
day, nor ever shall.

It is said, Dan. 7:13, 14. "I saw, (says the prophet) in
the night visions, and behold one like the Son of man came with the clouds
of heaven, and came to the Ancient of days, and they brought him near to
him. And there was given him dominion, and glory, and a kingdom; that all
people, nations and languages should serve him." This vision of Daniel's was
accomplished in Christ's ascension, when they, that is the angels, brought
him to the Ancient of days, that is to God the Father, who, to express his
welcome to Christ, gave him glory and a kingdom. And so it is, and ought to
be expounded. The Father received him with open arms, rejoicing exceedingly
to see him again in heaven; therefore God is said to "receive him up into
glory," 1 Tim. 3:16. For that which, with respect to Christ, is called
ascension, is, with respect to the Father, called assumption. He went up,
and the Father received him. Yes, received so as none ever was received
before him, or shall be received after him.

Thirdly, Christ ascended munificently, shedding forth,
abundantly, inestimable gifts upon his church at his ascension. As in the
Roman triumphs they did spargere missilia, bestow their largesses upon the
people: so did our Lord when he ascended; "therefore he says, when he
ascended up on high, he led captivity captive; and gave gifts unto men." The
place to which the apostle refers, is Psalm. 68:17, 18. where you have both
the triumph and munificence with which Christ went up excellently set forth
together.

"The chariots of God, (says the Psalmist) are twenty
thousand, even thousands of angels; the Lord is among them, as in Sinai, in
the holy place. You have ascended on high, you have led captivity captive,
you have received gifts for men; yes, for the rebellious also, that God
might dwell among them." Which words, in their literal sense, are a
celebration of that famous victory and triumph of David over the enemies of
God, recorded 2 Sam. 8. These conquered enemies bring him several sorts of
presents, all which he dedicated to the Lord. The spiritual sense is, that
just so our Lord Jesus Christ, when he had overcome by his death on the
cross, and now triumphed in his ascension, he takes the parts and gifts of
his enemies, and gives them, by their conversion to the church, for its use
and service: thus he received gifts, even for the rebellious, that is
sanctifies the natural gifts and faculties of such as hated his people
before, dedicating them to the Lord, in his people's service. Thus, (as one
observes) Tertullian, Origin, Austin, and Jerome, came into Canaan, laden
with Egyptian gold. Meaning they came into the church richly laden with
natural learning and abilities. Austin was a Manichee, Cyprian a magician,
learned Bradwardine a scornful, proud naturalist, who once said, when he
read Paul's epistles, Dedignar esse parvulus; he scorned such childish
things, but afterwards became a very useful man in the church of God. And
even Paul himself was as fierce an enemy to the church as breathed on earth,
until Christ gave him into his bosom by conversion, and then no mere man
ever did the Lord and his people greater service than he. Men of all sorts,
greater and smaller lights, have been given to the church. Officers of all
sorts were given it by Christ. Extraordinary and temporary, as prophets,
apostles, evangelists; ordinary and standing, as pastors, and teachers,
which remain to this day, Eph. 4:8, 9. And those stars are fixed in the
church heaven by a most firm establishment, 1 Cor. 12:28. Thousands now in
heaven, and thousands on earth also, are blessing Christ at this day for
these his ascension-gifts.

Fourthly, Our Lord Jesus Christ ascended most
comfortably, for while he was blessing his people, he was parted from them,
Luke 24:50, 51. Therein making good to them what is said by him, John 13:1.
"Having loved his own, he loved them to the end." There was a great deal of
love manifested by Christ in this very last act of his in this world. The
last sight they had of him in this world was a most sweet and encouraging
one. They heard nothing from his lips but love, they saw nothing in his face
but love, until he mounted his triumphant chariot, and was taken out of
their sight

Surely these blessings at parting were sweet and rich
ones. For the matter of them, they were the mercies which his blood had so
lately purchased for them. And for their extent, they were not only intended
for them who had the happiness to be upon the place with him from whence he
ascended; but they reach us as well as them; and will reach the last saint
that shall be upon the earth until he come again. For they were but
representatives of the future churches, Matt. 28:20. And in blessing them,
he blessed us also. And by this we may be satisfied that Christ carried an
heart full of love to his people away with him to heaven; since his love so
abounded in the last act that ever he did in this world: and left such a
demonstration of his tenderness with them at parting.

Fifthly, He ascended, as well as rose again by his own
power. He was not merely passive in his ascension, but it was his own act.
He went to heaven. Therefore it is said, Acts 1:10. He went up, namely, by
his own divine power. And this plainly evinceth him to be God, for no mere
creature ever mounted itself from earth, far above all heavens, as Christ
did.

Sixthly, and lastly, why did Christ ascend?

I answer: His ascension was necessary upon many and great
accounts. For,

First, If Christ had not ascended, he could not have
interceded, as now he does in heaven for us. And do but take away Christ's
intercession, and you starve the hope of the saints. For what have we to
support ourselves with, under the daily surprises of sin, but this, "That if
any man sin, we have an advocate [with the Father]" mark that, with the
Father; a friend upon the place: one that abides there, on purpose to
transact all our affairs, and as a surety for the peace between God and us.

Secondly, If Christ had not ascended, you could not have
entered into heaven when you die. For he went to "prepare a place for you,"
John 14:2. He was, as I said before, the first that entered into heaven
directly, and in his own name; and had he not done so, we would not have
entered when we die, in his name. The Fore-runner made way for all that are
coming on, in their several generations, after him. Nor could your bodies
have ascended after their resurrection, but in the virtue of Christ's
ascension. For he ascended, as was said before, in the capacity of our head
and representative; to his Father and our Father: For us, and himself too.

Thirdly, If Christ had not ascended, he could not have
been inaugurated, and installed in the glory he now enjoys in heaven. This
world is not the place where perfect felicity and glory dwell. And then, how
had the promise of the Father been made good to him? Or our glory, (which
consists in being with, and conformed to him), where had it been? "Ought not
Christ to suffer, and to enter into his glory?" Luke 24:25.

Fourthly, If Christ had not ascended, how could we have
been satisfied, that his payment on the cross made full satisfaction to God,
and that now God has no more bills to bring in against us? How is it that
the Spirit convinceth the world of righteousness, John 16:9, 10. but from
Christ's going to the Father, and returning hither no more? which gives
evidence of God's full content and satisfaction, both with his person and
work.

Fifthly, How should we have enjoyed the great blessings
of the Spirit and ordinances, if Christ had not ascended? And surely, we
could not have been without either. If Christ had not gone away, "the
Comforter had not come," John 16:7. he begins where Christ had finished. For
he takes of his, and shows it to us, John 16:14. And therefore it is said,
John 17:39. "The Holy Spirit was not given, because Jesus was not yet
glorified." He was then given as a sanctifying spirit, but not given in that
measure, as afterwards he was, to furnish and qualify men with gifts for
service. And indeed, by Christ's ascension, both his sanctifying, and his
ministering gifts were shed forth, more commonly and more abundantly upon
men. These fell from him when he ascended, as Elijah's mantle did from him,
so that whatever good of conversion, edification, support, or comfort you
receive from spiritual ordinances, he has shed forth that, which you now see
and feel. It is the fruit of Christ's ascension.

Sixthly, and lastly, If Christ had not ascended, how had
all the types and prophecies, that prefigured and foretold it, been
fulfilled? "And the scriptures cannot be broken," John 10:35. So that, upon
all these accounts, it was expedient that he should go away. It was for his
glory, and for our advantage. Though we lost the comfort of his bodily
presence by it, yet if "we loved him, we would rejoice he went to the
Father," John 14:28. We ought to have rejoiced in his advancement, though it
had been to our loss; but when it is so much for our benefit, as well as his
glory, it is a matter of joy on both sides, that he is ascended to his
Father, and our Father: to his God, and to our God. From the several
blessings flowing to us out of Christ's ascension, it was that he charged
his people not to be troubled at his leaving of them, John 14. And hence
learn,

INFERENCE 1. Did Christ ascend into heaven? Is our Jesus,
our treasure indeed there? Where then should the hearts of believers be, but
in heaven, where their ord, their life is? Surely saints, it is not good
that your love, and your Lord should be in two several countries, said one
that is now with him. Up, and hasten after your lover, that he and you may
be together. Christians, you ascended with him, virtually, when he ascended;
you shall ascend to him, personally, hereafter; Oh that you would ascend to
him, spiritually, in acts of faith, love, and desires daily. Sursum corda,
up with your hearts, was the form used by the ancient church at the
sacrament. How good were it, if we could say with the apostle, Phil. 3:20.
"Our conversation is in heaven, from whence we look for the Savior." An
heart ascendant, is the beet evidence of your interest in Christ's
ascension.

INFERENCE. 2. Did Christ go to heaven as a forerunner?
What haste should we make to follow him? He ran to heaven: he ran there
before us. Did he run to glory, and shall we linger? did he flee as an eagle
towards heaven, and we creep like snails? Come Christians, "Lay aside every
weight, and the sin that so easily besets you, and run with patience the
race set before you, looking unto Jesus, Heb. 12:1, 2. The Captain of our
salvation is entered within the gates of the new Jerusalem, and calls to us
out of heaven to hasten to him; proposing the greatest encouragements to
them that are following after him, saying, "He that overcomes shall sit with
me in my throne, as I also overcame, and am set down with my Father in his
throne," Rev. 3:22. How tedious should it seem to us, to live so long at a
distance from our Lord Jesus!

INFERENCE. 3. Did Christ ascend so triumphantly, leading
captivity captive? How little reason then have believers to fear their
conquered enemies? Sin, Satan, and every enemy, were in that day led away in
triumph, dragged at Christ's chariot wheels, brought after him as it were in
chains. It is a lovely sight to see the necks of those tyrants under the
foot of our Joshua. He made at that day, "an open show of them," Col. 2:15.
Their strength is broken forever. In this he showed himself more than a
conqueror; for he conquered and triumphed too. Satan was then trod under his
feet, and he has promised to tread him under our feet also, and that
shortly, Rom. 16:20. some power our enemies yet retain, the serpent may
bruise our heel, but Christ has crushed his head.

INFERENCE. 4. Did Christ ascend so munificently, shedding
forth so many mercies upon his people? mercies of inestimable value reserved
on purpose to adorn that day? O then see that you abuse not those precious
ascension-gifts of Christ, but value and improve them as the choicest
mercies. Now, the ascension gifts, as I told you, are either the ordinances
and officers of the church, (for he then gave them pastors and teachers,) or
the Spirit that furnished the church with all its gifts. Beware you abuse
not either of these.

First, Abuse not the ordinances and officers of Christ.
This is a sin that no nation is plunged deeper into the guilt of, than this
nation, and no age more than this. Surely God has written to us the great
things of his law, and we have accounted them small things. We have been
loose, wanton, skeptical professors for the most part, that have had nice
and coy stomachs, that could not relish plain, wholesome truths, except so
and so modified to our humours. For this the Lord has a controversy with the
nation, and by a sore judgement, he has begun to rebuke this sin already.
And I doubt not, before he make an end, plain truths will down with us, and
we shall bless God for them.

Secondly, But in the next place, see that you abuse not
the Spirit, whom God sent from heaven at his ascension, to supply his bodily
absence among us, and is the great pledge of his care for, and tender love
to his people. Now take heed that you do not vex him by your disobedience;
nor grieve him by your unkindnesses; nor quench him by your sinful neglects
of duty, or abuse of light. O deal kindly with the Spirit, and obey his
voice: comply with his designs, and yield up yourselves to his guidance and
conduct. Methinks, to be intreated by the love of the Spirit, Rom. 15:30.
should be as great an argument as to be intreated for Christ's sake. Now, to
persuade all the saints to be tender of grieving the Spirit by sin, let me
urge a few considerations proper to the point under hand.

Consid. 1. First, He was the first and principal mercy
that Christ received for you at his first entrance into heaven. It was the
first thing he asked of God when he came to heaven. So he speaks, John
14:16, 17. "I will pray the Father, and he shall give you another Comforter,
that he may abide with you." No sooner had he set foot upon the place, but
the first thing, the great thing that was upon his heart to ask the Father
for us was, that the Spirit might forthwith be dispatched, and rent down to
his people. So that the Spirit is the first-born of mercies; and deserves
the first place in our hearts and esteem.

Consid. Secondly, The spirit comes not in his own name to
us, (though, if so, he deserves a dear welcome for his own sake, and for the
benefits we receive by him, which are inestimable,) but he comes to us in
the name, and in the love, both of the Father, and the Son. As one
authorised and delegated by them; bringing his credentials under both their
hands and seals, John 15:26. "But when the Comforter is come, whom I will
send to you from the Father:" Mark, I will send him from the Father; and in
John 14:26. the Father is said to "send him in Christ's name." So that he is
the messenger that comes from both these great and holy persons. And if you
have any love for the God that made you, any kindness for the Christ that
died for you, show it by your obedience to the Spirit that comes from them
both and in both their names to us, and who will be both offended and
grieved, if you grieve him. O therefore give him an entertainment worthy of
one that comes to you in the name of the Lord. In the Father's name, and in
the Son's name.

Consider. 3 Thirdly, But that is not the only
consideration that should cause you to beware of grieving the Spirit,
because he is sent in the name of such great and dear persons to you, but he
deserves better entertainment than any of the saints give him, for his own
sake, and upon his own account, and that upon a double score, namely, of his
nature and office.

First, On the account of his nature; for he is God
co-equal with the Father and Son in nature and dignity, 2 Sam. 23:23. "The
Spirit of the Lord spoke by me, and his word was in my tongue; the God of
Israel said; the Rock of Israel spoke to me." So that you see he is God. The
Rock of Israel. God omnipotent, for he created all things, (Gen. 1:2; God
omnipresent, filling all things, Psalm. 139:7. God omniscient, who knows
your hearts, Rom. 9:1. Beware of him therefore, and grieve him not, for in
so doing you grieve God.

Secondly, Upon the account of his office, and the
benefits we receive by him. We are obliged, even on the score of gratitude
and ingenuity, to obey him; for he is sent in the quality of an advocate to
help us to pray; to indite our requests for us; to teach us what and how to
ask of God, Rom. 8:26. He comes to us as a Comforter, John 14:16. And none
like him. His work is to take of Christ's and show it to us, that is to take
of his death, resurrection, ascension, yes, of his very present intercession
in heaven, and show it to us. He can be with us in a moment, he can, (as one
well observes,) tell you what were the very last thoughts Christ was
thinking in heaven about you. It was he that formed the body of Christ in
the womb, and so prepared him to be a sacrifice for us. He filled that
humanity with his unexampled fullness. So fitting and anointing him for the
discharge of his office.

It is he that puts efficacy into the ordinances, and
without him they would be a dead letter. It was he that blessed them to your
conviction and conversion. For if angels had been the preachers, no
conversion had followed without the Spirit. It is he that is the vinculum
unionis, bond of union between Christ and your souls, without which you
could never have had interest in Christ, or communion with Christ. It was he
that so often has helped your infirmities, when you knew not what to say;
comforted your hearts when they were overwhelmed within you, and you know
not what to do; preserved you many thousand times from sin and ruin, when
you have been upon the slippery brink of it in temptations. It is he (in his
sanctifying-word) that is the best evidence your souls have for heaven. It
where endless to enumerate the mercies you have by him. And now, reader, do
you not blush to think how unworthy you have treated such a friend? For
which of all these his offices or benefits do you grieve and quench him? O
grieve not the Holy Spirit whom Christ sent as soon as ever he went to
heaven, in his Father's name, and in his own name, to perform all these
offices for you.

INFERENCE. 5. Is Christ ascended to the Father as our
fore-runner? Then the door of salvation stands open to all believers, and by
virtue of Christ's ascension, they also will ascend after him, far above all
visible heavens. O my friends, what place has Christ prepared and taken up
for you! what a splendid habitation has he provided for you! "God is not
ashamed to be called your God; for he has prepared for you a city," Heb.
11:16. In that city Christ has provided mansions, and resting-places for
your everlasting abode, John 14:2. and keeps them for you until your coming.
O how August and glorious a dwelling is that, where sun, and moon, and
stars, shall shine as much below your feet, as they are now above your
heads? Yes, such is the love Christ has to the believer, that, as one says,
if you only had been the chosen of God, Christ would have built that house
for himself and you. Now it is for himself, for you, and for many more, who
shall inherit with you. God send us a joyful meeting within the veil with
our Fore-runner, and sweeten our passage into it, with many a foresight and
foretaste thereof. And, in the meantime, let the love of a Savior inflame
our hearts, so that whenever we cast a look towards that place, where our
Fore-runner is for us entered, our souls may say, with melting affections,
Thanks be to God for Jesus Christ; and again, Blessed be God for his
unspeakable gift!